इत्युपनिषत् । अनुष्टुप् छन्दः । सदाशिव ऋषिः । दत्तात्रेयो देवता दत्तात्रेयेति हृदये । हरे कृष्णेति शीर्षे । उन्मत्तानन्देति शिखायाम् । दायकमुन इति कवचे । दिगम्बरेति चक्षुषि । पिशाचज्ञानसागरेत्यस्त्रे
ityupaniṣat | anuṣṭup chandaḥ | sadāśiva ṛṣiḥ | dattātreyo devatā dattātreyeti hṛdaye | hare kṛṣṇeti śīrṣe | unmattānandeti śikhāyām | dāyakamuna iti kavace | digambareti cakṣuṣi | piśācajñānasāgaretyastre
«Such is the upaniṣad. The meter is anuṣṭubh, the sage is Sadāśiva, the deity is Dattātreya. "Dattātreya" — on the heart, "Hare Kṛṣṇa" — on the head, "mad bliss" — on the tuft, "giver, silent one" — on the armor, "clothed in the directions" — on the eyes, "ghoul, ocean of knowledge" — on the weapon».
56d6eb60a7b6 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The verse is distributed across the limbs, and it deserves note what is placed where, for the distribution is no accident. On the heart — the name Dattātreya, that is, “given”: on the heart is placed what has been received. On the head — Hare Kṛṣṇa.
On the tuft — “mad bliss.” On the eyes — “clothed in the directions,” that is, naked: on the eyes is placed what is seen. On the weapon — “ghoul, ocean of knowledge”: on the weapon is placed what frightens away.
This distribution, read through, turns out to be coherent: what is received on the heart, the name on the head, rapture at the crown, appearance on the eyes, the fearsome on the weapon. Let us add what deserves saying about this practice in general, since it recurs for the fifth time in this book. Nyāsa is, in essence, the laying-out of a name over oneself; and the person who has performed it ends up marked out entirely.
The Vaiṣṇava side has its own equivalent, discussed reading the Ūrdhvapuṇḍra: it places twelve marks on the body with clay, uttering a name with each. The difference is that there the mark is visible from outside, while here the placement is invisible. And this difference is no small thing: a visible mark is an acknowledgment before others, an invisible one is a matter between oneself and Him; and that the sign of Viṣṇu can be overt or covert, and that abandoning either causes a fall, was discussed reading the Śāṭyāyanīya (9).